they shall have a prosperous life; without which, long life would not be so great a blessing. Thus he says, That it may be well with thee, and thou mayést live long upon the earth, Eph. vi. 3. Now there are three things which tend to make, a long life, happy.

(1.) Experience of growth in grace, in proportion to our advances in age, according to that promise, They shall bring forth fruit in old age; they shall be fat and flourishing, Psal. xcii. 14.

(2.) When we retain our natural abilities, and that strength and vigour of mind, which we have formerly had. This some are deprived of, through the infirmities of old age; whereby they may be said to out-live themselves. It was a peculiar blessing, which God granted to Moses; concerning whom it is said, that he was an hundred and twenty years old when he died; and yet his eye was not dim, nor his natural force abated, Deut. xxxiv. 7.

(3.) Old age is a blessing, when our usefulness to others, in our day and generation, is continued. Thus Joshua died an old man; but it was a peculiar blessing that he was useful to the end; for in the very close of his life he made a covenant with the people in Shechem, Josh. xxiv. 25. compared with 29. and laid strict commands on them, to behave themselves towards God, as they ought to do.

QUEST. CXXXIV. What is the sixth Commandment?

ANSW. The sixth Commandment is, [Thou shalt not kill.]

QUEST. CXXXV. What are the duties required in the sixth Commandment?

ANSW. The duties required in the sixth Commandment are, all careful studies, and lawful endeavours to preserve the life of ourselves, and others, by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away the life of any; by just defence thereof against violence, patient bearing of the hand of God, quietness of mind, cheerfulness of spirit, a sober use of meat, drink, physic, sleep, labour, and recreations, by charitable thoughts, love, compassion, meekness, gentleness, kindness, peaceable, mild, and courteous speeches and behaviour, forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil, comforting and succouring the distressed, and protecting and defending the innocent.

QUEST. CXXXVI. What are the sins forbidden in the sixth Commandment?

ANSW. The sins forbidden in the sixth Commandment are, all taking away the life of ourselves, or of others, except in case of public justice, lawful war, or necessary defence; the neglecting or withdrawing the lawful and necessary means of preservation of life, sinful anger, hatred, envy, desire of revenge, all excessive passions, distracting cares, immoderate use of meat, drink, labour, and recreations; provoking words, oppressing, quarrelling, striking, wounding, and whatsoever else tends to the destruction of the life of any.

Ν

IN explaining this Commandment, we are,

I. To consider the positive part thereof, or the duties required in it, namely, that we should use all lawful endeavours to preserve our own life, and the life of others; and consequently we should avoid all those passions, and other things, which may afford an occasion to take it away, and live in the constant exercise of the duties of temperance and sobriety, as to what respects ourselves; meekness, gentleness, and forgiving injuries, as to what concerns others.

In this Commandment it is supposed, that life is the most valuable blessing of nature; and therefore to take it away, is to do the utmost injury that can be attempted against us. The valuableness of the life of man appears in four things.

1. It is the result of the union of the soul with the body, which is the principle of those actions that are put forth by us as intelligent creatures; and therefore life is to be esteemed in proportion to the excellency thereof; which, is the noblest part of the creation, angels excepted.

2. Nothing can compensate or satisfy for the taking away the life of man, how much satisfaction soever may be given for the loss of other things.

3. We may observe, that man, in this respect, is the subject of the divine image; which supposes us to have a more excellent life than any other creatures in this lower world; and it is assigned as a reason of our obligation to preserve it, Gen. ix. 6.

4. Life is given and continued to us, that hereby the most valuable ends may be attained, conducive to the glory of God, the advancement of religion in the world, and promoting our everlasting happiness. From whence we may take an estimate of its excellency; and it contains the highest motive to us, to yield obedience to this Commandment.

This leads us to consider the means which we are to use, to preserve our own lives, and the lives of others. As to

what respects the preservation of our own life; we are not to rush presumptuously into danger of death, without a divine warrant, for that is to be prodigal of life. We are also to exercise sobriety and temperance, avoiding gluttony, drunkenness, lust, and all exorbitant passions, which tend to impair the health, as well as defile the conscience. Moreover, when occasion requires it, we are to have recourse to the skill of physicians, and make use of those proper medicines, that may conduce to repair the weakness and decays of nature.

As to what concerns our endeavours to preserve the lives of others; we are to caution them against those things, which would tend to destroy their health, and, by degrees, their lives. And we must also discover and detect all secret plots and contrivances which may be directed against them; and we are to support and relieve those who are ready to perish by extreme poverty; yea, though they were our enemies, Rom. xii. 20. Job xxxi. 19, 20, 22. We are also to defend them who are in imminent danger of death, Psal. lxxxii. 3, 4. Prov. xxiv. 11, 12.

Nevertheless, we must not use unwarrantable means, though it were to save our own lives. As, in times of persecution, we are not to renounce the truths of God, or give occasion to the common enemy, to revile, or speak evil of them, to avoid suffering for the cause thereof. This was that noble principle. by which the martyrs, whom the apostle speaks of, were acted; They were tortured, not accepting deliverance, Heb. xi. 35. that is, when they were exposed to the most exquisite torments, and their lives offered them, in case they would deny Christ, they would not accept deliverance on so dishonourable terms. Neither are we, at any time, to tell a lye, or act that which is contrary to truth, though it were to save our lives. This leads us,

II. To consider the sins forbidden in this Commandment; and these are either the taking away of life, or doing that which has a tendency thereunto.

1. It is unlawful to take away the life of another. But this is to be considered with some exceptions, or limitations.

(1.) This may be done in lawful wars. Thus we read of many wars begun and carried on, and much blood shed therein, by God's direction, and with his approbation and blessing; upon which occasion it is said, that the war was of God, 1 Chron. v. 22. Nevertheless, when wars are proclaimed, merely to satisfy the pride and avarice of princes, as in Benhadad's war against Ahab, 1 Kings xx. 1. & seq. or the Ro mans, who made war on the countries round about them, merely to enlarge their own dominions, by ruining others; or, like those which the Devil excites, and Antichrist carries on

against the church, for their faithfulness to the truth, Rev. xii. 17. chap. xiii. 7. these wars are unlawful; and all the blood shed therein, is a breach of this Commandment.

(2.) It is no violation of this Commandment, to take away the life of offenders, guilty of capital crimes, by the hand of the civil magistrate; for this is elsewhere commanded, and magistrates are appointed for that end, Deut. xvii. 8,-10.

(3.) It is no breach of this Commandment, when a person kills another without design, or the least degree of premeditated malice. Nevertheless, the utmost caution ought to be used, that persons might not lose their lives through the carelessness and inadvertency of others.

(4.) In some instances, a person may kill another in his own defence, without being guilty of the breach of this Commandment. But this is to be considered with certain limitations; as,

[1.] If there be only a design, or conspiracy against our lives, but no immediate attempt made, to take them away; we are to defend ourselves, by endeavouring to put him that designed the execrable fact, out of a capacity of hurting us, by having recourse to the protection of the law; whereby he may be restrained from doing it, or we secured. This was the method which Paul took, when the Jews had bound themselves with an oath, to slay him; he informed the chief captain of this conspiracy, and had recourse to the law for his safety, Acts xxiii. 21.

[2.] If there be a present attempt made against our lives, we should rather chuse to disarm, or fly from the enemy, than take away his life; but if this cannot be done, so that we must either lose our own lives, or take away his, we do not incur the least guilt, or break this Commandment, if we take away his life, to preserve our own, especially if we were not first in the quarrel; nor give occasion to it by any injurious or unlawful practices.

Here it may be enquired, whether it be lawful for two persons to fight a duel, upon a set challenge, or provocation given? In answer to which, let it be considered,

1st, That, when a war, between two armies, may be issued, and the shedding of much blood prevented hereby, it is not unlawful, provided it be by mutual consent, and with the approbation of those on both sides, who have a right of making war and peace; and if the matter in controversy may be thus decided, without tempting providence. We have a remarkable instance of this, in the duel fought between David and Goliah, in 1 Sam. xvii. Nevertheless,

2dly, It is unlawful for two persons, each seeming too prodigal of his life, to challenge, accept of, and, pursuant therento, to endeavour to put an end to cach others life, merely to

gratify their own passion, or pride. This, though falsely called honour, will, in reality, render them vile in the eyes of God, and notoriously guilty of the breach of this Commandment.

Here we may consider the, wicked practice of those who have obliged poor wretches, who were under their command, to murder one another for their diversion. This Joab and Abner did, when they said, Let the young men arise and play before us; and every one thrust his sword in his fellows side, 2 Sam. ii. 14,-16. There is also an unlawful diversion, which, though not altogether so barbarous and cruel, is, in some respects, a breach of this Commandment, viz. when persons fight with, and wound one another, without design of killing, merely to get a little money, while entertaining a number of unthinking persons with their folly; in which case they that fight, and they that look on, are equally guilty, Prov. xxvi. 18, 19. Thus concerning the sin of killing another; we shall now account for two or three difficulties that occur in scripture, relating to the actions of some good men, who seem to have been guilty of the breach of this Commandment; but were not really so.

1st, It is enquired, whether Elijah was chargeable with the breach of it in destroying Baal's prophets, which we read of in 1 Kings xviii. 40. wherein it is said, that he ordered that none of them should escape; and he brought them down to the brook Kishon, and slew them there.

In answer to which, it may be observed, that it was not a small inoffensive error that these phophets of Baal were punished for; but apostasy from God. And that the persons who were thus punished, deserve it, will appear, if we consider,

[1.] That, they were the advisers and ring-leaders of all Israel's idolatry, and the abettors and principal occasion of that violent persecution, which then raged against the Lord's prophets, and true worshippers.

[2.] Had they only been false prophets, and not persecutors, they were according to the law of God to be put to death, Deut. xiii. 6,-9.

[3.] This was done after a solemn appeal to God, and an answer from heaven, by fire, which determined, not only who was the true God, but who were his prophets, and consequently whether Elijah deserved death, as an impostor, or Baal's prophets.

[4] Ahab himself was present, and all his ministers of state, who had a right to execute justice on false prophets; and, it is highly probable, that they consented to, and many of them had an immediate hand in their death, which might be occasioned by a sudden conviction in their consciences, proceeding from the miracle which they had just before observed, or